DN.

22
PTS: D ii 290
Maha-Satipatthana Sutta: The Great Frames of Reference
translated from the Pali by
Thanissaro Bhikkhu
© 2000–2010

Translator's Introduction

The word "satipatthana" is the name for an approach to meditation aimed at

establishing sati, or mindfulness. The term sati is related to the verb sarati, to
remember or to keep in mind. It is sometimes translated as non-reactive awareness,
free from agendas, simply present with whatever arises, but the formula for
satipatthana doesn't support that translation. Non-reactive awareness is actually an
aspect of equanimity, a quality fostered in the course of satipatthana. The activity of
satipatthana, however, definitely has a motivating agenda: the desire for Awakening,
which is classed not as a cause of suffering, but as part of the path to its ending (see
SN 51.15). The role of mindfulness is to keep the mind properly grounded in the present
moment in a way that will keep it on the path. To make an analogy, Awakening is like
a mountain on the horizon, the destination to which you are driving a car. Mindfulness
is what remembers to keep attention focused on the road to the mountain, rather than
letting it stay focused on glimpses of the mountain or get distracted by other paths
leading away from the road.

As a compound term, satipatthana can be broken down in two ways, either as sati-
patthana, foundation of mindfulness; or as sati-upatthana, establishing of mindfulness.
Scholars debate as to which is the proper interpretation, but in practice both provide
useful food for thought.

The first interpretation focuses on the objects of the meditation practice, the focal
points that provide mindfulness with a foundation — or, to use the more idiomatic
English phrase adopted here, a frame of reference. Altogether there are four: the body
in and of itself; feelings in and of themselves; mind in and of itself; and mental
qualities in and of themselves. The "in and of itself" here is crucial. In the case of the
body, for instance, it means viewing the body on its own terms rather than in terms of
its function in the context of the world (for in that case the world would be the frame
of reference). Dropping any concern for how the body's beauty, agility, or strength fits
into the world, the meditator simply stays with the direct experience of its breathing,
its movements, its postures, its elementary properties, and its inevitable decay. A
similar principle applies to the other frames of reference.
The second interpretation of satipatthana — sati-upatthana — focuses on the process
of the meditation practice, on how a frame of reference is established. This sutta gives
three stages for this process, applied to each frame of reference. The first stage, as
applied to the body, is this:

The monk remains focused on the body in and of itself — ardent, alert, and mindful —
putting aside greed and distress with reference to the world.

"Remaining focused" refers to the element of concentration in the practice, as the

meditator holds to one particular frame of reference amid the conflicting currents of
experience. "Ardent" refers to the effort put into the practice, trying to abandon
unskillful states of mind and develop skillful ones in their stead, all the while trying to
discern the difference between the two. "Alert" means being clearly aware of what is
happening in the present. "Mindful," as mentioned above, means being able to keep
the frame of reference continually in mind. As these qualities work together, they bring
the mind to a solid state of concentration. Although satipatthana practice is often said
to be separate from the practice of jhana, a number of suttas — such as MN 125 (not
in this collection) and AN 8.63 — equate the successful completion of this first stage
with the attainment of the first level of jhana. This point is confirmed by the many
suttas — MN 118 among them — describing how the practice of satipatthana brings to
completion the factors for Awakening, which coincide with the factors of jhana.

The second stage of satipatthana practice is this:

One remains focused on the phenomenon of origination with regard to the body, on
the phenomenon of passing away with regard to the body, or on the phenomenon of
origination & passing away with regard to the body.

The "phenomena of origination and passing away" covers events either directly or
indirectly related to one's chosen frame of reference. "Directly" means changes in the
frame of reference itself. For instance, when focused on the body, one may notice the
arising and passing away of breath sensations within it. "Indirectly," here, means
events in any of the other three frames of reference as they relate to the body. For
example, one might notice the arising and passing away of feelings of pleasure or
mental states of irritation in connection to events in the body. Or one might notice
lapses of mindfulness in one's focus on the body.

In each of these cases, if the origination and passing away is of neutral events such as
the aggregates, one is directed simply to be aware of them as events, and to let them
follow their natural course so as to see what factors accompany them and lead to their
comings and goings. However, when skillful or unskillful mental qualities — such as the
factors for Awakening or the Hindrances — arise and pass away, one is encouraged to
foster the factors that strengthen jhana and eliminate the factors that weaken it. This
means actively getting engaged in maximizing skillful mental qualities and minimizing
unskillful ones. One thus develops insight into the process of origination and passing
away by taking an active and sensitive role in the process, just as you learn about
eggs by trying to cook with them, gathering experience from your successes and
failures in attempting increasingly difficult dishes.

As this process leads to stronger and more refined states of concentration, it makes
one sensitive to the fact that the grosser one's participation in the process of
origination and passing away in the mind, the grosser the level of stress that results.
This leads one to let go of increasingly refined levels of participation as one is able to
detect them, leading to the third and final stage in satipatthana practice:

Or his mindfulness that 'There is a body (feeling, mind, mental quality)' is maintained
[simply] to the extent of knowledge & recollection. And he remains independent,
unsustained by (not clinging to) anything in the world.

This stage corresponds to a mode of perception that the Buddha in MN 121 terms "entry
into emptiness":

Thus he regards it [this mode of perception] as empty of whatever is not there.

Whatever remains, he discerns as present: "there is this."

This is the culminating equipoise where the path of the practice opens to a state of
non-fashioning and from there to the fruit of Awakening and release.

At first glance, the four frames of reference for satipatthana practice sound like four
different meditation exercises, but MN 118 makes clear that they can all center on a
single practice: keeping the breath in mind. When the mind is with the breath, all four
frames of reference are right there. The difference lies simply in the subtlety of one's
focus. It's like learning to play the piano. As you get more proficient at playing, you
also become sensitive in listening to ever more subtle levels in the music. This allows
you to play even more skillfully. In the same way, as a meditator gets more skilled in
staying with the breath, the practice of satipatthana gives greater sensitivity in peeling
away ever more subtle layers of participation in the present moment until nothing is
left standing in the way of total release.

I have heard that on one occasion the Blessed One was staying in the Kuru
country. Now there is a town of the Kurus called Kammasadhamma. There the
Blessed One addressed the monks, "Monks."
"Lord," the monks replied.

The Blessed One said this: "This is the direct path for the purification of beings,
for the overcoming of sorrow & lamentation, for the disappearance of pain &
distress, for the attainment of the right method, & for the realization of
Unbinding — in other words, the four frames of reference. Which four?

"There is the case where a monk remains focused on the body in & of itself —
ardent, alert, & mindful — putting aside greed & distress with reference to the
world. He remains focused on feelings... mind... mental qualities in & of
themselves — ardent, alert, & mindful — putting aside greed & distress with
reference to the world.

A. Body

"And how does a monk remain focused on the body in & of itself?

[1] "There is the case where a monk — having gone to the wilderness, to the
shade of a tree, or to an empty building — sits down folding his legs crosswise,
holding his body erect and setting mindfulness to the fore [lit: the front of the
chest]. Always mindful, he breathes in; mindful he breathes out.

"Breathing in long, he discerns, 'I am breathing in long'; or breathing out long,

he discerns, 'I am breathing out long.' Or breathing in short, he discerns, 'I am
breathing in short'; or breathing out short, he discerns, 'I am breathing out
short.' He trains himself, 'I will breathe in sensitive to the entire body.' He
trains himself, 'I will breathe out sensitive to the entire body.' He trains
himself, 'I will breathe in calming bodily fabrication.' He trains himself, 'I will
breathe out calming bodily fabrication.' Just as a skilled turner or his
apprentice, when making a long turn, discerns, 'I am making a long turn,' or
when making a short turn discerns, 'I am making a short turn'; in the same
way the monk, when breathing in long, discerns, 'I am breathing in long'; or
breathing out long, he discerns, 'I am breathing out long' ... He trains himself,
'I will breathe in calming bodily fabrication.' He trains himself, 'I will breathe
out calming bodily fabrication.'

"In this way he remains focused internally on the body in & of itself, or
externally on the body in & of itself, or both internally & externally on the body
in & of itself. Or he remains focused on the phenomenon of origination with
regard to the body, on the phenomenon of passing away with regard to the
body, or on the phenomenon of origination & passing away with regard to the
body. Or his mindfulness that 'There is a body' is maintained to the extent of
knowledge & remembrance. And he remains independent, unsustained by (not
clinging to) anything in the world. This is how a monk remains focused on the
body in & of itself.

[2] "Furthermore, when walking, the monk discerns, 'I am walking.' When
standing, he discerns, 'I am standing.' When sitting, he discerns, 'I am sitting.'
When lying down, he discerns, 'I am lying down.' Or however his body is
disposed, that is how he discerns it.

"In this way he remains focused internally on the body in & of itself, or focused
externally... unsustained by anything in the world. This is how a monk remains
focused on the body in & of itself.

[3] "Furthermore, when going forward & returning, he makes himself fully
alert; when looking toward & looking away... when bending & extending his
limbs... when carrying his outer cloak, his upper robe & his bowl... when
eating, drinking, chewing, & savoring... when urinating & defecating... when
walking, standing, sitting, falling asleep, waking up, talking, & remaining
silent, he makes himself fully alert.

"In this way he remains focused internally on the body in & of itself, or focused
externally... unsustained by anything in the world. This is how a monk remains
focused on the body in & of itself.

[4] "Furthermore... just as if a sack with openings at both ends were full of
various kinds of grain — wheat, rice, mung beans, kidney beans, sesame
seeds, husked rice — and a man with good eyesight, pouring it out, were to
reflect, 'This is wheat. This is rice. These are mung beans. These are kidney
beans. These are sesame seeds. This is husked rice,' in the same way, monks,
a monk reflects on this very body from the soles of the feet on up, from the
crown of the head on down, surrounded by skin and full of various kinds of
unclean things: 'In this body there are head hairs, body hairs, nails, teeth,
skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen,
lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood,
sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.'

"In this way he remains focused internally on the body in & of itself, or focused
externally... unsustained by anything in the world. This is how a monk remains
focused on the body in & of itself.

[5] "Furthermore... just as a skilled butcher or his apprentice, having killed a

cow, would sit at a crossroads cutting it up into pieces, the monk contemplates
this very body — however it stands, however it is disposed — in terms of
properties: 'In this body there is the earth property, the liquid property, the
fire property, & the wind property.'

"In this way he remains focused internally on the body in & of itself, or focused
externally... unsustained by anything in the world. This is how a monk remains
focused on the body in & of itself.

[6] "Furthermore, as if he were to see a corpse cast away in a charnel ground

— one day, two days, three days dead — bloated, livid, & festering, he applies
it to this very body, 'This body, too: Such is its nature, such is its future, such
its unavoidable fate'...

"Or again, as if he were to see a corpse cast away in a charnel ground, picked
at by crows, vultures, & hawks, by dogs, hyenas, & various other creatures... a
skeleton smeared with flesh & blood, connected with tendons... a fleshless
skeleton smeared with blood, connected with tendons... a skeleton without
flesh or blood, connected with tendons... bones detached from their tendons,
scattered in all directions — here a hand bone, there a foot bone, here a shin
bone, there a thigh bone, here a hip bone, there a back bone, here a rib, there
a breast bone, here a shoulder bone, there a neck bone, here a jaw bone,
there a tooth, here a skull... the bones whitened, somewhat like the color of
shells... piled up, more than a year old... decomposed into a powder: He
applies it to this very body, 'This body, too: Such is its nature, such is its
future, such its unavoidable fate.'

"In this way he remains focused internally on the body in & of itself, or
externally on the body in & of itself, or both internally & externally on the body
in & of itself. Or he remains focused on the phenomenon of origination with
regard to the body, on the phenomenon of passing away with regard to the
body, or on the phenomenon of origination & passing away with regard to the
body. Or his mindfulness that 'There is a body' is maintained to the extent of
knowledge & remembrance. And he remains independent, unsustained by (not
clinging to) anything in the world. This is how a monk remains focused on the
body in & of itself.

(B. Feelings)

"And how does a monk remain focused on feelings in & of themselves? There is
the case where a monk, when feeling a painful feeling, discerns, 'I am feeling a
painful feeling.' When feeling a pleasant feeling, he discerns, 'I am feeling a
pleasant feeling.' When feeling a neither-painful-nor-pleasant feeling, he
discerns, 'I am feeling a neither-painful-nor-pleasant feeling.'

"When feeling a painful feeling of the flesh, he discerns, 'I am feeling a painful
feeling of the flesh.' When feeling a painful feeling not of the flesh, he discerns,
'I am feeling a painful feeling not of the flesh.' When feeling a pleasant feeling
of the flesh, he discerns, 'I am feeling a pleasant feeling of the flesh.' When
feeling a pleasant feeling not of the flesh, he discerns, 'I am feeling a pleasant
feeling not of the flesh.' When feeling a neither-painful-nor-pleasant feeling of
the flesh, he discerns, 'I am feeling a neither-painful-nor-pleasant feeling of
the flesh.' When feeling a neither-painful-nor-pleasant feeling not of the flesh,
he discerns, 'I am feeling a neither-painful-nor-pleasant feeling not of the
flesh.'

"In this way he remains focused internally on feelings in & of themselves, or

externally on feelings in & of themselves, or both internally & externally on
feelings in & of themselves. Or he remains focused on the phenomenon of
origination with regard to feelings, on the phenomenon of passing away with
regard to feelings, or on the phenomenon of origination & passing away with
regard to feelings. Or his mindfulness that 'There are feelings' is maintained to
the extent of knowledge & remembrance. And he remains independent,
unsustained by (not clinging to) anything in the world. This is how a monk
remains focused on feelings in & of themselves.

(C. Mind)
"And how does a monk remain focused on the mind in & of itself? There is the
case where a monk, when the mind has passion, discerns that the mind has
passion. When the mind is without passion, he discerns that the mind is
without passion. When the mind has aversion, he discerns that the mind has
aversion. When the mind is without aversion, he discerns that the mind is
without aversion. When the mind has delusion, he discerns that the mind has
delusion. When the mind is without delusion, he discerns that the mind is
without delusion.

"When the mind is restricted, he discerns that the mind is restricted. When the
mind is scattered, he discerns that the mind is scattered. When the mind is
enlarged, he discerns that the mind is enlarged. When the mind is not
enlarged, he discerns that the mind is not enlarged. When the mind is
surpassed, he discerns that the mind is surpassed. When the mind is
unsurpassed, he discerns that the mind is unsurpassed. When the mind is
concentrated, he discerns that the mind is concentrated. When the mind is not
concentrated, he discerns that the mind is not concentrated. When the mind is
released, he discerns that the mind is released. When the mind is not released,
he discerns that the mind is not released.

"In this way he remains focused internally on the mind in & of itself, or
externally on the mind in & of itself, or both internally & externally on the mind
in & of itself. Or he remains focused on the phenomenon of origination with
regard to the mind, on the phenomenon of passing away with regard to the
mind, or on the phenomenon of origination & passing away with regard to the
mind. Or his mindfulness that 'There is a mind' is maintained to the extent of
knowledge & remembrance. And he remains independent, unsustained by (not
clinging to) anything in the world. This is how a monk remains focused on the
mind in & of itself.

(D. Mental Qualities)

"And how does a monk remain focused on mental qualities in & of themselves?

[1] "There is the case where a monk remains focused on mental qualities in &
of themselves with reference to the five hindrances. And how does a monk
remain focused on mental qualities in & of themselves with reference to the
five hindrances? There is the case where, there being sensual desire present
within, a monk discerns that 'There is sensual desire present within me.' Or,
there being no sensual desire present within, he discerns that 'There is no
sensual desire present within me.' He discerns how there is the arising of
unarisen sensual desire. And he discerns how there is the abandoning of
sensual desire once it has arisen. And he discerns how there is no future
arising of sensual desire that has been abandoned. (The same formula is
repeated for the remaining hindrances: ill will, sloth & drowsiness, restlessness
& anxiety, and uncertainty.)

"In this way he remains focused internally on mental qualities in & of

themselves, or externally on mental qualities in & of themselves, or both
internally & externally on mental qualities in & of themselves. Or he remains
focused on the phenomenon of origination with regard to mental qualities, on
the phenomenon of passing away with regard to mental qualities, or on the
phenomenon of origination & passing away with regard to mental qualities. Or
his mindfulness that 'There are mental qualities' is maintained to the extent of
knowledge & remembrance. And he remains independent, unsustained by (not
clinging to) anything in the world. This is how a monk remains focused on
mental qualities in & of themselves with reference to the five hindrances.

[2] "Furthermore, the monk remains focused on mental qualities in & of

themselves with reference to the five clinging-aggregates. And how does he
remain focused on mental qualities in & of themselves with reference to the
five clinging-aggregates? There is the case where a monk [discerns]: 'Such is
form, such its origination, such its disappearance. Such is feeling... Such is
perception... Such are fabrications... Such is consciousness, such its
origination, such its disappearance.'

"In this way he remains focused internally on the mental qualities in & of
themselves, or focused externally... unsustained by anything in the world. This
is how a monk remains focused on mental qualities in & of themselves with
reference to the five clinging-aggregates.

[3] "Furthermore, the monk remains focused on mental qualities in & of

themselves with reference to the sixfold internal & external sense media. And
how does he remain focused on mental qualities in & of themselves with
reference to the sixfold internal & external sense media? There is the case
where he discerns the eye, he discerns forms, he discerns the fetter that arises
dependent on both. He discerns how there is the arising of an unarisen fetter.
And he discerns how there is the abandoning of a fetter once it has arisen. And
he discerns how there is no future arising of a fetter that has been abandoned.
(The same formula is repeated for the remaining sense media: ear, nose,
tongue, body, & intellect.)

"In this way he remains focused internally on the mental qualities in & of
themselves, or focused externally... unsustained by anything in the world. This
is how a monk remains focused on mental qualities in & of themselves with
reference to the sixfold internal & external sense media.

[4] "Furthermore, the monk remains focused on mental qualities in & of

themselves with reference to the seven factors for Awakening. And how does
he remain focused on mental qualities in & of themselves with reference to the
seven factors for Awakening? There is the case where, there being mindfulness
as a factor for Awakening present within, he discerns that 'Mindfulness as a
factor for Awakening is present within me.' Or, there being no mindfulness as a
factor for Awakening present within, he discerns that 'Mindfulness as a factor
for Awakening is not present within me.' He discerns how there is the arising of
unarisen mindfulness as a factor for Awakening. And he discerns how there is
the culmination of the development of mindfulness as a factor for Awakening
once it has arisen. (The same formula is repeated for the remaining factors for
Awakening: analysis of qualities, persistence, rapture, serenity, concentration,
& equanimity.)

"In this way he remains focused internally on mental qualities in & of

themselves, or externally... unsustained by (not clinging to) anything in the
world. This is how a monk remains focused on mental qualities in & of
themselves with reference to the seven factors for Awakening.

[5] "Furthermore, the monk remains focused on mental qualities in & of

themselves with reference to the four noble truths. And how does he remain
focused on mental qualities in & of themselves with reference to the four noble
truths? There is the case where he discerns, as it has come to be, that 'This is
stress... This is the origination of stress... This is the cessation of stress... This
is the way leading to the cessation of stress.'
[a] "Now what is the noble truth of stress? Birth is stressful, aging is stressful,
death is stressful; sorrow, lamentation, pain, distress, & despair are stressful;
association with the unbeloved is stressful; separation from the loved is
stressful; not getting what one wants is stressful. In short, the five clinging-
aggregates are stressful.

"And what is birth? Whatever birth, taking birth, descent, coming-to-be,

coming-forth, appearance of aggregates, & acquisition of [sense] spheres of
the various beings in this or that group of beings, that is called birth.

"And what is aging? Whatever aging, decrepitude, brokenness, graying,

wrinkling, decline of life-force, weakening of the faculties of the various beings
in this or that group of beings, that is called aging.

"And what is death? Whatever deceasing, passing away, breaking up,

disappearance, dying, death, completion of time, break up of the aggregates,
casting off of the body, interruption in the life faculty of the various beings in
this or that group of beings, that is called death.

"And what is sorrow? Whatever sorrow, sorrowing, sadness, inward sorrow,

inward sadness of anyone suffering from misfortune, touched by a painful
thing, that is called sorrow.

"And what is lamentation? Whatever crying, grieving, lamenting, weeping,

wailing, lamentation of anyone suffering from misfortune, touched by a painful
thing, that is called lamentation.

"And what is pain? Whatever is experienced as bodily pain, bodily discomfort,

pain or discomfort born of bodily contact, that is called pain.

"And what is distress? Whatever is experienced as mental pain, mental

discomfort, pain or discomfort born of mental contact, that is called distress.

"And what is despair? Whatever despair, despondency, desperation of anyone

suffering from misfortune, touched by a painful thing, that is called despair.

"And what is the stress of association with the unbeloved? There is the case
where undesirable, unpleasing, unattractive sights, sounds, aromas, flavors, or
tactile sensations occur to one; or one has connection, contact, relationship,
interaction with those who wish one ill, who wish for one's harm, who wish for
one's discomfort, who wish one no security from the yoke. This is called the
stress of association with the unbeloved.

"And what is the stress of separation from the loved? There is the case where
desirable, pleasing, attractive sights, sounds, aromas, flavors, or tactile
sensations do not occur to one; or one has no connection, no contact, no
relationship, no interaction with those who wish one well, who wish for one's
benefit, who wish for one's comfort, who wish one security from the yoke, nor
with one's mother, father, brother, sister, friends, companions, or relatives.
This is called the stress of separation from the loved.

"And what is the stress of not getting what one wants? In beings subject to
birth, the wish arises, 'O, may we not be subject to birth, and may birth not
come to us.' But this is not to be achieved by wishing. This is the stress of not
getting what one wants. In beings subject to aging... illness... death... sorrow,
lamentation, pain, distress, & despair, the wish arises, 'O, may we not be
subject to aging... illness... death... sorrow, lamentation, pain, distress, &
despair, and may aging... illness... death... sorrow, lamentation, pain, distress,
& despair not come to us.' But this is not to be achieved by wishing. This is the
stress of not getting what one wants.

"And what are the five clinging-aggregates that, in short, are stress? Form as a
clinging-aggregate, feeling as a clinging-aggregate, perception as a clinging-
aggregate, fabrications as a clinging-aggregate, consciousness as a clinging-
aggregate: These are called the five clinging-aggregates that, in short, are
stress.

"This is called the noble truth of stress.

[b] "And what is the noble truth of the origination of stress? The craving that
makes for further becoming — accompanied by passion & delight, relishing
now here & now there — i.e., craving for sensuality, craving for becoming,
craving for non-becoming.

"And where does this craving, when arising, arise? And where, when dwelling,
does it dwell? Whatever is endearing & alluring in terms of the world: that is
where this craving, when arising, arises. That is where, when dwelling, it
dwells.

"And what is endearing & alluring in terms of the world? The eye is endearing
& alluring in terms of the world. That is where this craving, when arising,
arises. That is where, when dwelling, it dwells.

"The ear... The nose... The tongue... The body... The intellect...

"Forms... Sounds... Smells... Tastes... Tactile sensations... Ideas...

"Eye-consciousness... Ear-consciousness... Nose-consciousness... Tongue-

consciousness... Body-consciousness... Intellect-consciousness...

"Eye-contact... Ear-contact... Nose-contact... Tongue-contact... Body-contact...

Intellect-contact...

"Feeling born of eye-contact... Feeling born of ear-contact... Feeling born of

nose-contact... Feeling born of tongue-contact... Feeling born of body-
contact... Feeling born of intellect-contact...

"Perception of forms... Perception of sounds... Perception of smells...

Perception of tastes... Perception of tactile sensations... Perception of ideas...

"Intention for forms... Intention for sounds... Intention for smells... Intention
for tastes... Intention for tactile sensations... Intention for ideas...

"Craving for forms... Craving for sounds... Craving for smells... Craving for
tastes... Craving for tactile sensations... Craving for ideas...

"Thought directed at forms... Thought directed at sounds... Thought directed at

smells... Thought directed at tastes... Thought directed at tactile sensations...
Thought directed at ideas...

"Evaluation of forms... Evaluation of sounds... Evaluation of smells...

Evaluation of tastes... Evaluation of tactile sensations... Evaluation of ideas is
endearing & alluring in terms of the world. That is where this craving, when
arising, arises. That is where, when dwelling, it dwells.
"This is called the noble truth of the origination of stress.

[c] "And what is the noble truth of the cessation of stress? The remainderless
fading & cessation, renunciation, relinquishment, release, & letting go of that
very craving.

"And where, when being abandoned, is this craving abandoned? And where,
when ceasing, does it cease? Whatever is endearing & alluring in terms of the
world: that is where, when being abandoned, this craving is abandoned. That
is where, when ceasing, it ceases.

"And what is endearing & alluring in terms of the world? The eye is endearing
& alluring in terms of the world. That is where, when being abandoned, this
craving is abandoned. That is where, when ceasing, it ceases.

"The ear... The nose... The tongue... The body... The intellect...

"Forms... Sounds... Smells... Tastes... Tactile sensations... Ideas...

"Eye-consciousness... Ear-consciousness... Nose-consciousness... Tongue-

consciousness... Body-consciousness... Intellect-consciousness...

"Eye-contact... Ear-contact... Nose-contact... Tongue-contact... Body-contact...

Intellect-contact...

"Feeling born of eye-contact... Feeling born of ear-contact... Feeling born of

nose-contact... Feeling born of tongue-contact... Feeling born of body-
contact... Feeling born of intellect-contact...

"Perception of forms... Perception of sounds... Perception of smells...

Perception of tastes... Perception of tactile sensations... Perception of ideas...

"Intention for forms... Intention for sounds... Intention for smells... Intention
for tastes... Intention for tactile sensations... Intention for ideas...

"Craving for forms... Craving for sounds... Craving for smells... Craving for
tastes... Craving for tactile sensations... Craving for ideas...
"Thought directed at forms... Thought directed at sounds... Thought directed at
smells... Thought directed at tastes... Thought directed at tactile sensations...
Thought directed at ideas...

"Evaluation of forms... Evaluation of sounds... Evaluation of smells...

Evaluation of tastes... Evaluation of tactile sensations... Evaluation of ideas is
endearing & alluring in terms of the world. That is where, when being
abandoned, this craving is abandoned. That is where, when ceasing, it ceases.

"This is called the noble truth of the cessation of stress.

[d] "And what is the noble truth of the path of practice leading to the
cessation of stress? Just this very noble eightfold path: right view, right
resolve, right speech, right action, right livelihood, right effort, right
mindfulness, right concentration.

"And what is right view? Knowledge with regard to stress, knowledge with
regard to the origination of stress, knowledge with regard to the cessation of
stress, knowledge with regard to the way of practice leading to the cessation of
stress: This is called right view.

"And what is right resolve? Aspiring to renunciation, to freedom from ill will, to
harmlessness: This is called right resolve.

"And what is right speech? Abstaining from lying, from divisive speech, from
abusive speech, & from idle chatter: This is called right speech.

"And what is right action? Abstaining from taking life, from stealing, & from
illicit sex. This is called right action.

"And what is right livelihood? There is the case where a disciple of the noble
ones, having abandoned dishonest livelihood, keeps his life going with right
livelihood: This is called right livelihood.

"And what is right effort? There is the case where a monk generates desire,
endeavors, arouses persistence, upholds & exerts his intent for the sake of the
non-arising of evil, unskillful qualities that have not yet arisen... for the sake of
the abandoning of evil, unskillful qualities that have arisen... for the sake of
the arising of skillful qualities that have not yet arisen... (and) for the
maintenance, non-confusion, increase, plenitude, development, & culmination
of skillful qualities that have arisen: This is called right effort.

"And what is right mindfulness? There is the case where a monk remains
focused on the body in & of itself — ardent, alert, & mindful — putting aside
greed & distress with reference to the world. He remains focused on feelings in
& of themselves... the mind in & of itself... mental qualities in & of themselves
— ardent, alert, & mindful — putting aside greed & distress with reference to
the world. This is called right mindfulness.

"And what is right concentration? There is the case where a monk — quite
withdrawn from sensuality, withdrawn from unskillful (mental) qualities —
enters & remains in the first jhana: rapture & pleasure born from withdrawal,
accompanied by directed thought & evaluation. With the stilling of directed
thoughts & evaluations, he enters & remains in the second jhana: rapture &
pleasure born of composure, unification of awareness free from directed
thought & evaluation — internal assurance. With the fading of rapture, he
remains equanimous, mindful, & alert, and senses pleasure with the body. He
enters & remains in the third jhana, of which the Noble Ones declare,
'Equanimous & mindful, he has a pleasant abiding.' With the abandoning of
pleasure & pain — as with the earlier disappearance of elation & distress — he
enters & remains in the fourth jhana: purity of equanimity & mindfulness,
neither pleasure nor pain. This is called right concentration.

"This is called the noble truth of the path of practice leading to the cessation of
stress.

"In this way he remains focused internally on mental qualities in & of

themselves, or externally on mental qualities in & of themselves, or both
internally & externally on mental qualities in & of themselves. Or he remains
focused on the phenomenon of origination with regard to mental qualities, on
the phenomenon of passing away with regard to mental qualities, or on the
phenomenon of origination & passing away with regard to mental qualities. Or
his mindfulness that 'There are mental qualities' is maintained to the extent of
knowledge & remembrance. And he remains independent, unsustained by (not
clinging to) anything in the world. This is how a monk remains focused on
mental qualities in & of themselves with reference to the four noble truths...

(E. Conclusion)

"Now, if anyone would develop these four frames of reference in this way for
seven years, one of two fruits can be expected for him: either gnosis right here
& now, or — if there be any remnant of clinging-sustenance — non-return.

"Let alone seven years. If anyone would develop these four frames of
reference in this way for six years... five... four... three... two years... one
year... seven months... six months... five... four... three... two months... one
month... half a month, one of two fruits can be expected for him: either gnosis
right here & now, or — if there be any remnant of clinging-sustenance — non-
return.

"Let alone half a month. If anyone would develop these four frames of
reference in this way for seven days, one of two fruits can be expected for
him: either gnosis right here & now, or — if there be any remnant of clinging-
sustenance — non-return.

"'This is the direct path for the purification of beings, for the overcoming of
sorrow & lamentation, for the disappearance of pain & distress, for the
attainment of the right method, & for the realization of Unbinding — in other
words, the four frames of reference.' Thus was it said, and in reference to this
was it said."

That is what the Blessed One said. Gratified, the monks delighted in the
Blessed One's words.

Provenance:
©2000 Thanissaro Bhikkhu.
Transcribed from a file provided by the translator.
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How to cite this document (one suggested style): " Maha-Satipatthana Sutta: The Great Frames of
Reference" (DN. 22), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, September
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